The Edict of Milan 313 refers to the reign. Church of the Life-Giving Trinity on Vorobyovy Gory

There are few events in the history of the Christian Church that can be compared with what happened 1,700 years ago, when the emperors Constantine and Licinius signed an edict that went down in history as the Edict of Milan. For Christians who lived in subsequent centuries, and for modern Christians as well, this edict became a clear boundary separating two eras. We can say that after 313 both the appearance of the Christian Church and the appearance of the entire Roman Empire changed, so that we continue to eat the fruits of the Edict of Milan to this day. The Edict had a significant influence on the formation of European civilization, on the formation of Christian civilization as a whole. But in this report I would like to draw attention to the role that the Edict of Milan played in the history of the Church, to the changes in church life that resulted from its adoption.

When a modern Christian hears about the Edict of Milan, he first of all remembers the end of the persecution of Christians. Indeed, during the first three centuries of its existence, the Church was practically outside the law and all followers of Christ were potential martyrs. The Divine Founder of Christianity himself suffered a violent death due to an unjust verdict; almost all the direct disciples of Jesus Christ ended their journey with a violent death. Under the conditions of the existence of the imperial cult, Christians were criminals both in relation to the Roman government and in relation to the Roman pagan religion. What made them criminals was also the fulfillment of one of the main covenants of Jesus Christ - to preach the Gospel to all nations (Matthew 28:18-20). In the Roman Empire, proselytism was outlawed, so what was a Divine commandment for Christians was a direct call to break the law for the Roman administration. In these circumstances, the history of the Church of the first three centuries became the history of martyrs.

The legalization of Christianity began even earlier, in 311, when Emperor Galerius, realizing the futility of persecuting Christians, issued an edict that said: “We have decided that Christians should live freely again, and let them organize their meetings, but in such a way that none of them I didn’t disturb them.” This decree actually abolished persecution for the very name of a Christian, but did not provide permission for conversion to Christianity from other religions. Church historians believe that in 312 the emperors issued another edict limiting the possibility of converting to Christianity. Therefore, the persecution of Christians could only cease completely after the Edict of Milan in 313.

However, the Edict of Milan did not just put an end to the persecution of the Church. He proclaimed the principle of religious freedom. The words of the edict about freedom of choice of faith sound very modern: “We have granted Christians and everyone the opportunity to freely follow whatever religion anyone wishes... we have decided that it is necessary to legitimize what we have always considered necessary, namely, that no one should be denied at all in the choice, if someone devoted his thoughts to Christian worship or the religion that he considered most suitable for himself; so that the highest divinity, whose holiness we would follow of our own free will, could show its reverence and mercy in everything” (Lactantius. On the Deaths of the Persecutors, 48: 2-3). This religious freedom opened a legal path for the work of Christian mission, which would bear significant fruit by the end of the fourth century.

The sympathy of the imperial authorities for the Church, expressed in the Edict of Milan, and the strengthening of missionary activity led to mass conversions to Christianity. For some, the transition to a new faith was a tribute to fashion or was dictated by selfish considerations. For us, who experienced the collapse of atheistic ideology and the revival of the Church in the countries of the former Soviet Union, it is easy to imagine a picture of a mass coming to the Church, which at times had a formal character. Mass conversions also had some negative consequences, manifested in the partial destruction of the communal life of Christians and a decline in the general moral level. But the widespread dissemination of the gospel teaching turned out to be very beneficial for society as a whole, contributing to the softening of social mores and the humanization of public life. The Christian concept of the high dignity of man influenced the abolition of the branding of criminals in 315, the official abolition of the execution of the cross, and the adoption of a ban on throwing away children, which was a common practice among the Romans. In 325, bloody spectacles were canceled - gladiatorial battles, which were very loved by residents of many regions of the empire. Attitudes towards the institution of slavery gradually changed.

The Edict of Milan proclaimed freedom of religious choice. And its modern reader has a desire to correlate the freedom that the ancient decree speaks of with the freedom of religion that modern politicians speak of. However, the modern understanding of freedom of religion borders on religious indifference; it is not associated with either the desire for truth or the desire to gain Divine favor. This was not the spirit of the Edict of Milan. There was no indifference in him. The Edict was issued in the interests of Christians and was a sign of favor towards Christianity. In the context of the entire edict, drawn up in favor of Christians, the words about freedom of choice of faith imply, first of all, the possibility of free choice of the Christian faith. We can say that already in 313 Saint Constantine, Equal to the Apostles, was on the path to Christianity. In any case, already in 312 he contemplated a vision of the Cross and, with the help of a Christian symbol, defeated the superior forces of his opponent Maxentius. Religious freedom was thus proclaimed in favor of Christianity and, at the same time, was fully consistent with the Gospel teaching about love.

In the era that began in 313, the state, represented by the emperor, began to take an active part in the affairs of the Church, including limiting the rights of Christian heretics and schismatics. Unfortunately, the forceful methods used by the emperors often contradicted the evangelical spirit and the Church began to be used to achieve political goals. But the fact that it is impossible to eradicate dissent by force was already understood by Saint Constantine, who ultimately showed leniency towards both the schismatic Donatists and the heretics Arians, returning them from exile. The subsequent departure from the idea of religious tolerance and the fight against church divisions were dictated not only by political motives, but also by a deep conviction in the truth of Orthodoxy and the desire to see the whole world in Christian unanimity. This is evidenced by the letters of the same Saint Constantine, addressed to Arius and Alexander of Alexandria before the Council of Nicaea and to Arius when he was in exile after the council. These letters are imbued with a genuine spirit of Christian love and a thirst for Christian unity.

The benevolent and patronizing attitude towards the Church, attested in the Edict of Milan, as well as sympathy for the Church on the part of the imperial authorities subsequently developed into Christianity becoming the state religion. The Church began to acquire a whole series of rights and privileges, which, to be fair, sometimes became a source of temptation for clergy. Having given the Church special rights and privileges, the imperial government did not abandon attempts to interfere in church affairs. But despite the closeness of the Church and the state, the Christian religion, unlike ancient Roman paganism, did not turn into a function of state power, retaining its autonomy. This autonomy was already recognized by the first Christian emperor, the author of the Edict of Milan. When the Donatists turned to the emperor with a request to act as a judge in the consideration of their case, Saint Constantine replied: “What madness to demand a trial from a person who himself awaits the judgment of Christ! The court of priests should be viewed as the court of God Himself!” This emperor adhered to the same way of thinking after the Council of Nicea, when he wrote in the “Message to the bishops who were not present at the council”: “Everything that is done at the holy councils of bishops must be attributed to the will of God.” And later, at the end of the 4th century, Saint Ambrose of Milan did not allow even the emperor under whom Christianity became the state religion, Theodosius the First, to cross the borders of the Church. In response to the emperor’s attempt to interfere in church affairs, Saint Ambrose wrote: “What could be more honorable for the emperor than to be called the son of the Church? But the emperor is in the Church, and not above the Church.” In the history of the relationship between the Church and the Orthodox state of the first millennium, there were no ideal periods; perhaps the model of these relationships itself was not ideal, but it was precisely this model, set by the Edict of Milan, that was accepted along with Christianity itself in Rus'.

The Edict of Milan ended the era of open persecution of Christianity. After this, Christians had almost no opportunity left to be martyrs, to be imitators of the death of Jesus Christ, to follow the path of Christ to an unjust violent death. In this regard, the ascetic movement, which we call monasticism, received special development in the Church. Already the founder of Egyptian hermitage, the Monk Anthony the Great, perceived monasticism as an analogue of martyrdom, as voluntary martyrdom. St. Athanasius the Great writes in the “Life of St. Anthony”: “It was desirable for him [Reverend Anthony] to become a martyr. And he himself seemed to be sad that he was not worthy of martyrdom. /…/ And when the persecution had already ceased, /…/ then Anthony left Alexandria and retired to his monastery, where he was daily a martyr in his conscience and labored in the deeds of faith.” Thus, to a certain extent, the development of monasticism can also be considered one of the consequences of the Edict of Milan.

After 313, the Church faced circumstances it had never had to deal with before. The Church never had the kind of protection that the state began to provide it with. The Church and the bishops were revered by the emperors, some of whom still bore the pagan title of high priest. But now people were not executed for refusing to participate in the imperial cult; moreover, the emperor himself bowed his head before Christ. In the minds of some Christians, there was a temptation to see in this extraordinary change the advent of Christ’s kingdom on earth. The famous first church historian, Eusebius of Caesarea, was also captured by this temptation. The remedy against this temptation was born in the depths of the Church itself, when the best of Christians fled from the imaginary Kingdom of Heaven on earth into the desert. The most sincere followers of Christ were unable to realize the Christian ideal in the conditions of a Christian state. Against the background of the external triumph of the Church, the construction of large churches, against the background of all the privileges that the Church received, they served as a quiet reminder that true Christianity is created inside a person, in his soul, and the success of Christianity is not determined by external flourishing. Monasticism became the great spiritual fruit of the great accomplishment of 313.

However, it cannot be denied that even those external fruits that the Edict of Milan brought in 313 cannot but delight the eye. The policy of patronage gave impetus to the development of all types of church art. That unprecedented flowering of church architecture, painting, sculpture, applied art, church poetry, music, literature, which became possible thanks to the edict, still amazes all civilized humanity.

Scholars can argue a lot about the Edict of Milan itself, about where it was issued and by whom, about the degree of its authority at the time of its publication, but it is undeniable that it played the greatest role in the history of mankind. Based on respect for man and his freedom, based on the idea of the high dignity of man, the edict ended the almost three-hundred-year period of cruel persecution, it opened the way for the broadest Christian mission, caused the flourishing of Christian material and spiritual culture, strengthening it in the minds of many people and in the public consciousness the most important Christian ideals, the ideals of love, goodness and justice, everything that underlies modern European civilization.

See: Akimov, V.V. History of the Christian Church in the Ante-Nicene period / V.V. Akimov. Minsk: Kovcheg, 2012. pp. 38-57.

Lactantius, Firmian Lucius Caecilius. To the confessor Donatus about the deaths of the persecutors / Firmian Lucius Caecilius Lactantius // Lactantius. About the deaths of the persecutors (De mortibus persecutorum) / Translation from Latin, introductory article, comments, index and bibliography of V. M. Tyulenev. St. Petersburg: Aletheya, 1998. P. 212.

Bolotov, V.V. Lectures on the history of the Ancient Church. T. 2: History of the Church in the period before Constantine the Great / V.V. Bolotov. M., 1994. S. 162-163.

Lactantius, Firmian Lucius Caecilius. To the confessor Donatus about the deaths of the pursuers. pp. 245-246.

See: Bolotov, V.V. Lectures on the history of the Ancient Church. T. 3: History of the Church during the period of the Ecumenical Councils / V.V. Bolotov. M., 1994. P. 137.

Bolotov, V.V. Lectures on the history of the Ancient Church. T. 2: History of the Church in the period before Constantine the Great. P. 404.

Eusebius Pamphilus. Life of Blessed Basileus Constantine / Eusebius Pamphilus. M., 1998. P. 112. (Book 3. Chapter 20).

See: Bolotov, V.V. Lectures on the history of the Ancient Church. T. 3: History of the Church during the period of the Ecumenical Councils. P. 76.

Saint Athanasius the Great. Creations / Saint Athanasius the Great. M., 1994. T. 3. P. 217.

See: Akimov, V.V. Transformation of early Christian eschatological views in the church-historical writings of Eusebius of Caesarea / V.V. Akimov // Proceedings of the Minsk Theological Academy. No. 3. Zhirovichi, 2005. pp. 66-70.

The Edict of Milan was a letter from the emperors Constantine and Licinius proclaiming religious tolerance in the territory of the Roman Empire. The Edict of Milan was an important step towards making Christianity the official religion of the empire. The text of the edict has not reached us, but it is quoted by Lactantius in his work “The Death of the Persecutors.”

"1. Among other things that we plan (to do) for the eternal good and benefit of the state, we, for our part, would like first of all to correct, along with the ancient laws, also the state structure of the Romans as a whole, and also to take measures to ensure that so that Christians, who have abandoned the way of thinking of their ancestors, turn to good thoughts.

2. After all, for some reason these Christians were seized with zeal and such unreason took possession (of them) that they ceased to follow those ancient customs, which were first, perhaps, established by their own ancestors, but by their own arbitrariness, as well as by whims, they made laws for themselves that were revered by them alone, and for contrary reasons they brought together various peoples.

3. When our decree finally appeared that they should turn to ancient customs, some obeyed them out of fear, while others were punished.

4. However, since the majority persisted in their fundamental positions, and we saw that just as the cult and proper service of these gods fails, the god of Christians is not respected, then, based on considerations, to show our most condescending mercy and in accordance with constant custom according to our custom of granting forgiveness to all people, we considered that our favor should be extended to them as quickly as possible, so that Christians would again exist (within the law) and could organize their meetings, (but) without doing anything against order.

5. In another message we intend to indicate to the judges what they should do. Therefore, in accordance with our generosity, they must pray to their God for the well-being of ours, the state and their own, so that the state everywhere remains impeccable, and they can live serenely in their homes."

1. This edict was promulgated in Nicomedia on the eve of the Kalends of May in the eighth consulate (Galeria) and the second of Maximian (30.04.311).

1. Licinius, having received part of his army and distributed it, transported the army to Bithynia a few days after the battle. Arriving in Nicomedia, he gave praise to God, with whose help he won the victory. On the Ides of June (06/13/313), during his and Constantine’s third consulate, he ordered the publication of the messages presented to the governor on the restoration of the church with the following content:

2. When I, Constantine Augustus, and also I, Licinius Augustus, were safely assembled in Milan and occupied myself with everything that concerned the people's benefits and welfare, then, having engaged in those matters that would, among other things, be useful to the majority of people, we decided that first of all, it should be decreed regarding those who have retained the worship of God that we grant both Christians and everyone else the opportunity to freely follow the religion that anyone wishes, so that whatever divinity may be on the throne of heaven , could be in favor and mercy towards us and all those who are under our power.

3. Therefore, we decided to think carefully and in the most balanced manner about this undertaking, since we considered that no opportunity should be denied to anyone at all, whether anyone turned his mind to the Christian rite or devoted it to that religion which he considered most suitable for himself, so that the highest deity, whose cult we observe with soul and heart, might show us the usual favor and approval in everything.

4. Therefore, your honor should know that we wish to cancel all, without exception, the withdrawn agreements regarding Christians, which were previously written down and given to you out of duty for safekeeping, and which have come to be considered by our grace as completely illegal and alien, and that any of those who have shown a desire to perform Christian rites can freely and simply allow themselves to participate in them without any worry or trouble.

5. We have decided that your duties should find the fullest expression in this, for, as you know, we have granted these Christians the opportunity to conduct their religious rites freely and independently.

6. When you are convinced that they are under our protection, your honor will also understand that others have also been granted the opportunity to celebrate their rites equally openly and freely in the peace of our government, so that everyone is free to choose their religion. We did this so as not to see any infringement of anyone either in official status (honor) or in cult.

7. In addition, we have considered it expedient to decree in relation to persons professing Christianity that if those places in which they previously customarily assembled were captured in accordance with the messages also given to you previously in the prescribed form on duty, and were soon bought by someone from our fiscus or anyone else, they must be returned to the Christians without payment and without any monetary claims, without resorting to deception and chicanery (ambiguitate).

8. Those who acquired (land) as a gift should return them to these Christians as quickly as possible, but if those who received them for service or acquired them as a gift demand anything from our favor, let them ask for a substitute so that about him and about they themselves were taken care of by our mercy. All this must be conveyed through your mediation and without delay directly to the Christian community.

9. And since it is known that these Christians owned not only those places in which they usually gathered, but also others that were under the authority of their communities, that is, churches, and not individuals, all of them, according to the law we set forth above , without any doubts or disputes, you will order the return of these Christians, that is, their community and assemblies, observing, of course, the above principle so that those who returned it without compensation according to what we said, hope for compensation for losses from our favor.

10. In all this, you must provide the above-mentioned Christian community with your most active mediation in order to fulfill our order as quickly as possible and thereby show concern for the peace of the people by our grace.

11. Therefore, as was said above, may God's favor be with us, which has already been experienced by us in so many enterprises, and our people have remained in prosperity and bliss at all times under our successors.

12. And so that everyone can have an idea about the form of the decree and our favor, you should display these instructions everywhere in the form that you prefer, and bring (them) to the general attention, so that no one remains in the dark about the decree from our favor." .

13. The orders submitted in writing were also accompanied by oral recommendations that the meetings should be restored to their previous position. Thus, 10 years and about 4 months passed from the overthrow of the church to its restoration.

Constantine I the Great (Flavius Valerius Constantinus) - saint, equal to the apostles, Roman emperor, founder Constantinople. Born in 274 in the city of Ness (modern Nis in Serbia), died in 337 near the city of Nicomedia in Asia Minor. Son of Emperor Constantius Chlorus from his first marriage to Elena, the daughter of an innkeeper. After the death of his father in Britain in 306, Constantine was proclaimed emperor by the army. Successfully fought with barbarian tribes in Germany and Gaul. In 312, after the defeat of the troops of the usurper emperor Maxentius, Constantine entered Rome and became ruler of the western part of the Roman Empire. To commemorate this victory, a triumphal arch, which still remains, was erected in Rome. In 324, Constantine defeated the legions of Licinius, the ruler of the East of the empire, in several battles, and became the sole emperor of the entire Roman state. He made the Christian religion dominant in the empire. Under his leadership, the First Ecumenical Council was organized and held. In 330, Constantine moved the capital of the state to New Rome, built on the banks of the Bosphorus on the site of the ancient Greek city of Byzantium and later called Constantinople. Organized a new government system, carried out financial and tax reforms. Suppressed the Kalokera rebellion in Cyprus and the uprising Jews. He fought the heresies of the Donatists and Arians. He was married to Fausta, daughter of Emperor Maximian Herculius, and had 3 sons and 3 daughters from her. His eldest, illegitimate son was born to him by a simple, humble woman named Minervina. Constantine died on May 22, 337, and was baptized before his death. He was buried in the tomb of the Constantinople Church of the Holy Apostles; The tomb of Constantine the Great and the temple itself have not survived to this day. In the Byzantine Empire he was considered an exemplary emperor; As a form of rhetorical praise, the Byzantines called their basileus “the new Constantine.”

Edict of Milan 313

The main culprit behind the significant change in the life of the Church was Emperor Constantine the Great, who issued the Edict of Milan (313). Under him, the Church from being persecuted becomes not only tolerant (311), but also patronizing, privileged and equal in rights with other religions (313), and under his sons, for example, under Constantius, and under subsequent emperors, for example, under Theodosius I and II, - even dominant.

Edict of Milan- a famous document that granted freedom of religion to Christians and returned to them all confiscated churches and church property. It was compiled by the emperors Constantine and Licinius in 313.

The Edict of Milan was an important step towards making Christianity the official religion of the empire. This edict was a continuation of the Edict of Nicomedia from 311, issued by Emperor Galerius. However, while the Edict of Nicomedia legalized Christianity and allowed the practice of rites provided that Christians prayed for the well-being of the republic and the emperor, the Edict of Milan went even further.

In accordance with this edict, all religions were equal in rights, thus, traditional Roman paganism lost its role as an official religion. The Edict particularly singles out Christians and provides for the return to Christians and Christian communities of all property that was taken from them during the persecution. The Edict also provided for compensation from the treasury for those who came into possession of property previously owned by Christians and were forced to return this property to the former owners.

The cessation of persecution and the recognition of freedom of worship was the initial stage of a radical change in the position of the Christian Church. The emperor, not accepting Christianity himself, was, however, inclined towards Christianity and kept bishops among his closest people. Hence a number of benefits for representatives of Christian communities, clergy members and even for church buildings. He takes a number of measures in favor of the Church: he makes generous monetary and land donations to the Church, frees clergy from public duties so that “they serve God with all zeal, since this will bring many benefits to public affairs,” makes Sunday a day off, destroys painful and shameful execution on the cross, takes measures against throwing out born children, etc. And in 323 a decree appeared prohibiting forcing Christians to participate in pagan festivities. Thus, Christian communities and their representatives occupied a completely new position in the state. Christianity has become a privileged religion.

Under Emperor Constantine the Great and the Church, the theory of symphony arose, when the state is sympathetic to the needs of the Church, and the Church is sympathetic to state power. In a word, friendly relations.

First Ecumenical Council.

First Council of Nicaea- Council of the Church, recognized as Ecumenical; took place in June 325 in the city of Nicaea (now Iznik, Türkiye); lasted more than two months and became the first Ecumenical Council in the history of Christianity.

The Council was convened by Emperor Constantine the Great in order to put an end to the dispute between the Bishop of Alexandria Alexander and Arius, who denied the consubstantiality of Christ with God the Father. According to Arius and his many supporters, Christ is not God, but the first and most perfect of the creatures created by God.

At the Council of Nicaea, the basic doctrines (dogmas) of Christianity were determined and established.

According to Athanasius the Great, 318 bishops were present at the First Ecumenical Council. At the same time, other sources contain smaller estimates of the number of participants in the cathedral. Pope Sylvester did not personally take part in the Council and delegated his legates to the Council - two presbyters. Delegates from territories that were not part of the empire arrived at the Council: from Pitiunt in the Caucasus, from the Bosporus Kingdom (Kerch), from Scythia, two delegates from Armenia, one from Persia. In addition to the bishops, many presbyters and deacons took part in the work of the Council. Many of them had recently returned from hard labor and had signs of torture on their bodies. They gathered in the palace at Nicaea, and Emperor Constantine himself presided over their meeting, which had never happened before. Many bishops were present at the Council, later glorified by the church as saints (St. Nicholas, Bishop of Myra of Lycia and St. Spyridon of Trimythous).

After several unsuccessful attempts to refute the Arian doctrine on the basis of mere references to Holy Scripture, the Council was offered the baptismal symbol of the Church of Caesarea, to which, at the suggestion of St. Emperor Constantine, the characteristic of the Son was added "consubstantial with the Father". The indicated Creed of 7 members was approved by the Council for all Christians of the empire, and the Arian bishops who did not accept it were removed from the Council and sent into exile. The Council also adopted 20 canons (rules) relating to various aspects of church life

Regulations

The protocols of the First Council of Nicaea have not been preserved (the church historian A.V. Kartashev believed that they were not conducted). The decisions taken at this Council are known from later sources, including from the acts of subsequent Ecumenical Councils.

· The Council condemned Arianism and approved the postulate of the consubstantiality of the Son with the Father and His pre-eternal birth.

· A seven-point Creed was compiled, which later became known as the Nicene Creed.

· The advantages of the bishops of the four largest metropolises are recorded: Rome, Alexandria, Antioch and Jerusalem (6th and 7th canons).

· The Council also established the celebration of Easter on the first Sunday after the first full moon after the vernal equinox.

· The Council adopted a decision obliging bishops to personally supervise the system of providing medical care to poor citizens.

4. Holy fathers of the 4th-5th centuries: Saints Basil the Great, Gregory the Theologian, John Chrysostom, Gregory of Nyssa.

St. Basil the Great (born around 330) . Originated from the Asia Minor region of Cappadocia. According to church historians, he belonged to a very virtuous Christian family, which gave the Christian world several saints (St. Macrina, St. Gregory of Nyssa). He received his primary education under the guidance of his mother Emilia and grandmother St. Macrina. His father, who early discovered spiritual and mental gifts in Vasily, sent him to study. St. Basil studied in Caesarea Cappadocia, Constantinople and Athens. It was in Athens that he met St. Gregory the Theologian and studied secular and theological sciences.

After graduation, he returned to his hometown of Caesarea, where he served as a lawyer for some time. At the age of 30, St. Vasily decided to take a responsible step and accepted Christian baptism and was ordained as a reader. Around 357, Vasily goes on a journey and visits Palestine, Syria and Egypt, where he becomes acquainted with the ascetic life.

Upon his return to Caesarea, he goes into the nearby desert, where his friend Gregory soon arrives. Here they engage in ascetic labors together and study the Holy Scriptures and the works of Origen. Soon the fame of the two ascetics spreads, and everyone who sought an ascetic life begins to come to them.

In 364, at the insistence of the bishop of Caesarea, he accepted the rank of presbyter, and in 370 he occupied the episcopal see of Caesarea.

The time during which St. spent his episcopal service. Basil was a time of Arian unrest and the struggle of the Orthodox Church against them. St. Basil showed himself to be a zealous defender of Orthodoxy and devoted all his strength to the defense of Orthodoxy. All this affected his health, and in 379 he died. The Church appreciated the works of this saint, giving him the title of Great and Ecumenical Teacher and Saint.

St. Basil shortened the liturgy of the Apostle James. The Liturgy of St. Basil the Great is served 10 times a year.

Saint Basil the Great left us a number of creations, among which it is worth noting: 3 books against Eunomius; book on the Holy Spirit to Amphilochius; Conversations on the Six Days; Conversations on the Psalms, Conversations on 16 chapters from the book of the prophet Isaiah; Large and Small monastic rules; rite of the liturgy named after him.

St. Gregory the Theologian (born about 326-328) . He came from a pious Christian family and was born in the city of Nazianza (Cappadocia). Initially, his father (bishop) and mother Nonna were involved in his upbringing. Having reached adulthood, he continued his education in Caesarea Cappadocia, Caesarea Palestine, Alexandria and Athens, where he met St. Basil the Great. In Athens, he knew the future emperor Julian the Apostate, and even in those days noted his hypocrisy in relation to Christianity.

In 356, he was baptized and ordained as a presbyter, and after some time, at the invitation of Basil the Great, he came to him in the desert. After some time, Gregory returns to his hometown of Nazians to protect his father and reconcile with him the inhabitants of the city, who suspected him of apostasy.

In 372, after much requests from St. Basil the Great St. Gregory takes the episcopal rank, and becomes bishop of the city of Sasima, where he remained for a short time and mainly helped his father in Nazianza.

In 378, the saint was invited to Constantinople as an experienced bishop to fight Arianism, and was soon installed as a bishop. In 381 he presided over the Second Ecumenical Council.

Unfortunately, Saint Gregory had many opponents in the capital, who challenged his episcopal see. For the sake of church peace, the saint retired to his hometown of Nazians, where he lived until his death, which followed around 391. The Church highly appreciated the ascetic and theological works of Saint Gregory, awarding him the titles of “Theologian” and “great and universal teacher.” In 950, his relics were transferred to Constantinople, and then part of them to Rome.

The works of Saint Gregory include: 5 words about Theology; words and sermons for different occasions; letters of dogmatic and historical content; poems.

St. Gregory of Nyssa . He was the younger brother of Saint Basil the Great. He did not receive such a deep education as St. Vasily only graduated from school in Caesarea Cappadocia. He received the rest of his education under the guidance of his brother, St. Basil the Great, whom he called father and teacher.

In 371, he was consecrated by Basil the Great as bishop of the city of Nyssa, but due to the machinations of the Arians, he did not occupy this see, but spent a wandering life, instructing and strengthening Christians. Only after the death of the Arian emperor was Valens able to take his throne. In 381 he participated in the actions of the Second Ecumenical Council. Died around 394.

St. Gregory of Nyssa is known for his fruitful literary and scientific-theological activities. In his theological views he is close to the teachings of Origen.

His most remarkable works: 12 words against Eunomius; Great Catechetical Word; Discourses on Ecclesiastes; Song of Songs; Lord's Prayer; The Beatitudes.

St. John Chrysostom (born ca. 347). He came from the city of Antioch and received his initial upbringing under the guidance of his mother Anfusa. Then he continued his studies under the guidance of the pagan rhetorician Libanius (who taught eloquence) and the presbyter Diodorus (who explained the Holy Scriptures). In 386 he was appointed presbyter of the Antiochian Church and, for his preaching talent, received the name from his contemporaries Zlatoust .

In 397, at the insistence of Emperor Arcadius, he was elected Archbishop of Constantinople. Having moved to the capital, he found here both many well-wishers and many opponents (mainly from among the nobility, whom he denounced for spending their lives among luxury and spectacle). Among his opponents were even Bishop Theophilus of Alexandria and Empress Eudoxia. These two historical figures contributed greatly to the persecution of St. John. In 403-404, Saint John was persecuted by the imperial authorities, and, despite the discontent of the Constantinople flock, he was sent into exile, first in the city of Kukuz (on the border with Armenia) in 404; and then in 407 he was transferred to the city of Pitiunt (modern Pitsunda in Georgia). However, the sick saint, tired of persecution, did not reach this city, and died in the Pontic region in the city of Koman at the crypt of St. Basilisk. In the middle of the 5th century (438), during the saintly reign of his disciple Proclus in Constantinople, his relics were solemnly transferred to the capital of the Byzantine Empire.

As we have already noted, Saint John was a most remarkable preacher; Therefore, most of his surviving writings are sermons on various topics. His pen includes: Conversations on the Gospel of Matthew; letters to the Romans, I Corinthians, Galatians, Ephesians; 12 Discourses on the Incomprehensible against Eunomius; about providence; against pagans and Jews; six words about the priesthood. Another remarkable work belonging to St. appears to John Chrysostom Divine Liturgy, which bears his name and is used in the practice of the modern Orthodox Church.

Edict of Milan

After the defeat of Maxentius, Constantine solemnly entered Rome, and then annexed the former possessions of Maxentius - Italy, Africa and Spain - to his possessions (i.e. Gaul and Britain). In the same (or the next) year, Constantine and Licinius met in Milan. Here they issued the famous edict (“Edict of Milan”), which recognized the equality of the Christian religion with the pagan cult. This was an extremely smart political move. As a pledge of alliance and friendship, Licinius married Constantine's sister Constance.

However, the peace between both Augusts did not last long - only until they were left alone as rulers of the empire. This happened after Licinius defeated Maximin Daza in 313, and he died in Asia Minor. By this time, all members of the remaining imperial families had died. Diocletian also died in 313.

The last stage of the struggle has arrived. Already in 314, the Augusti quarreled over the borders of their possessions and started a war. However, it did not lead to decisive results. The rivals concluded a peace under which Licinius retained Thrace, Egypt and the Asian provinces. Everything else was to be under the authority of Constantine. Several years passed in a state of “bad peace.” In 323 a new war began. Constantine defeated Licinius at Adrianople, occupied Byzantium and besieged his enemy in Nicomedia. He surrendered, having received an oath from Constantine that his life would be spared (323). But the very next year, Licinius, sent to Thessalonica, was killed.

The text of the Edict of Milan was preserved only in the works of two Christian writers - in the work of Lactantius “On the Death of the Persecutors” and in the “History of the Church” by Eusebius. Lactantius gives a short and clear version of this edict: “We, Constantine and Licinius, the Augustans, having gathered in Milan to discuss all matters relating to the welfare and security of the state, decided that among the subjects occupying us nothing could be so useful to our peoples as the establishment first of all, a way of serving the deity. We have decided to grant Christians and all others the rights to freely practice the faith they prefer. It seems to us that it would be good and prudent not to deny to any of our subjects, whether Christian or belonging to another cult, the right to follow the religion that is more suitable to him. Thus, the supreme deity, whom from now on each of us can freely worship, will bestow upon us his mercy and usual favor” (Lactantius. On the Death of the Persecutors, XLVIII, trans.: Sergeev V.S. Essays... part II. P. 709).

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